Chapter XXV: Appendix: To Introduction (11)

[Sidenote: Wherefore, it must be first proved that everything
happens by necessity before we can conclude that prescience is a
sign of that necessity.]

¶ For whiche it byhoueþ firste to shewen þat no þing
ne bitidiþ [þ{a}t it ne bytydith] by necessite. so þat it 4704
may apere þ{a}t þe p{re}scie{n}ce is signe of þis necessite

[Sidenote: For if there be no necessity, prescience cannot be the
sign of that which has no existence.]

¶ or ellys yif þere nere no necessite. certys þilke p{re}science
ne myȝt[e] nat ben signe of þinge þat nis nat.

[Linenotes:
4677 _þinge[s]_--thinges
4683 _whiche_--which
4685 _better_--beter{e}
4688 _moche_--mochel
4689 _frewille_--free wyl
4691 _þat ne_--þat is ne
4692 _þat_--MS. þan
_þilk self_--thilke selue
4693 _wille_--wil
4699 _lest[e]_--leeste
4700 _sholde_--sholden
4703 _whiche_--which
_firste_--fyrst
4704 [_þat----bytydith_]--from C.
4707 _myȝt[e]_--myhte
_þinge_--thing]

[Headnote:
NOT ALL THINGS CONTROLLED BY NECESSITY.]

[Sidenote: The assertion that nothing happens but by necessity,
must be proved by arguments drawn from causes connected and
agreeing with this necessity, and not from signs or foreign
causes.]

¶ But certys it is nowe certeyne þat þe preue of þis 4708
susteniþ by stedfast resou{n} ne shal nat ben ladd ne
p{ro}ued by signes ne by argumentys ytaken fro wiþ oute.
but by causes couenable {and} necessarie ¶ But þou
mayst sein how may it be þat þe þinges ne bitiden nat 4712
þat ben ypurueyed to comen. but certys ryȝt as we [[pg 163]]
trowen þat þo þinges whiche þat þe p{ur}ueau{n}ce woot byforn
to comen. ne ben nat to bitiden. but [þ{a}t] ne sholde
we nat demen. but raþer al þouȝ [þat] þei schal bitiden. 4716
ȝit ne haue þei no necessite of hire kynde to bitiden.
{and} þis maist þou lyȝtly ap{er}ceyue{n} by þis þat I shal
seyn.

[Sidenote: We see many things when they are done before our eyes;
such as a charioteer driving his chariot, and other things of like
nature.]

but we seen many þinges whan þei ben don byforn
oure eyen ryȝt as men seen þe karter worken in þe 4720
to{ur}nynge {and} in attempryng or in adressy{n}g of hys
kartes or chariottes. ¶ and by þis manere as who seiþ
mayst þou vnd{er}sto{n}de of alle manere oþir werkeme{n}.

[Sidenote: Now, is there any necessity which compels these things
to be done?]

¶ Is þere þanne any necessite as who seiþ in oure lokynge 4724
[þ{a}t] constreineþ or compelliþ any of þilke þinges
to ben don so.

[Sidenote: _B._ No. For if all things were moved by
compulsion--the efforts of art would be vain and fruitless.]

b. nay q{uo}d I ¶ For in ydel {and} in
veyne were alle þe effect of crafte yif þat alle þinges
weren moeued by constreynynge. þat is to seyn by constreynynge 4728
of oure eyen or of oure syȝt.

[Sidenote: _P._ The things, then, which are done are under no
necessity that they should be done; then first before they were
done, they were under no necessity of coming to pass; wherefore
some things happen, the event of which is unconstrained by
necessity.]

_P._ þise þi{n}g{us}
þan q{uo}d she þat whan men don hem ne han non
necessite þat men don hem. eke þo same þinges first or
þei be don. þei ben to comen wiþ out necessite.

[Sidenote: [* fol. 37.]]

for whi 4732
þer ben so{m}me þinges to bytide of whiche þe endys
{and} þe bitidynges of hem ben absolut *{and} quit of alle
necessite.

[Sidenote: These things therefore, although foreknown, have free
events: for as the knowledge of present things imposes no
necessity upon things which are now done, so neither does the
foreknowledge of futurities necessitate the things which are to
come.]

for certys I ne trowe nat þat any man wolde seyn
þis. þat þo þinges þat men don now þ{a}t þei ne weren 4736
to bitiden. first or þei were ydon ¶ and þilk same
þinges al þouȝ þ{a}t men hadde{n} ywyst hem by-forn.
ȝitte þei han fre bitidynges. for ryȝt as science of
þinges p{re}sent ne bryngeþ in no necessite to þinges 4740
[þ{a}t men doon // Ryht so the p{re}science of thinges to
comen ne bryngeth in no necessite to thinges] to bytiden

[Sidenote: But you may doubt whether there can be any certain
prescience of things, of which the event is not necessitated: for
here there seems to be an evident contradiction.]

but þou mayst seyn þat of þilke same it is ydouted. as
wheþer þat of þilke þinges þat ne han non endes {and} 4744
bytidynges necessaryes yif þer-of may ben any p{re}science

[Linenotes:
4708 _nowe_--now
4709 _susteniþ_--ysustenyd
_stedfast_--stydefast
_ladd_--MS. ladde, C. lad
4714 _whiche_--which
4715 [_þat_]--from C.
_sholde_--sholden
4716 _demen_--MS. denyen
[_þat_]--from C.
4717 _necessite_--MS. necessites
4721 _hys_--hise
4725 [_þat_]--from C.
4727 _veyne_--veyn
_alle_--al
_crafte_--craft
4729 _þise_--MS. þise þise, C. the
4732 _wiþ out_--w{i}t{h}-owte
4733 _bytide_--bytyden
_whiche_--which
4737 _were_--weeren
_ydon_--MS. ydone, C. I-doon
_þilk_--thilke
4741-2 [_þat----thinges_]--from C.
4744 _endes_--issues]

[[pg 164]]
[Headnote:
THE NATURE OF TRUE KNOWLEDGE.]

[Sidenote: If things are foreknown, you may contend they must
necessarily happen; and if their event is not necessary, they
cannot be foreseen, because true knowledge can comprehend nothing
but what is absolutely certain.]

¶ For certys þei seme to discorde. for þou
wenest þat yif þat þinges ben yseyn byforn þat necessite
folweþ hem. and yif ({et} putas) necessite faileþ hem þei ne 4748
myȝten nat ben wist byforn. {and} þat no þinge ne may
ben comp{re}hendid by science but certeyne.

[Sidenote: And if things uncertain in their events are foreseen as
certain, this knowledge is nothing more than a false opinion.]

{and} yif þo
þinges þat ne han no certeyne bytidynges ben ypurueied
as certeyn.

[Sidenote: For it is very remote from true knowledge to judge of
things otherwise than they really are.]

it sholde ben dirkenesse of oppiniou{n} nat 4752
soþefastnesse of science [{and} þ{o}u weenyst þ{a}t it be diu{er}se
fro the hoolnesse of science / þ{a}t any man sholde deme
a thing to ben oother weys thanne it is it self].

[Sidenote: The cause of this error is that men imagine that their
knowledge is wholly derived from the nature of the things known,
whereas it is quite the reverse.]

and þe
cause of þis errour is. þat of alle þe þinges þat euery 4756
wyȝt haþ yknowe. þei wenen þat þo þinges ben y-knowe
al oonly by þe strengþe {and} by þe nature of þe þinges
þat ben ywyst or yknowe. {and} it is al þe contrarie. for
alle þat eu{er}e is yknowe.

[Sidenote: Things are not known from their inherent properties,
but by the faculties of the observer.]

it is raþer comp{re}hendid {and} 4760
yknowe{n} nat after his strengeþ {and} hys nature. but after
þe faculte þat is to seyn þe power {and} [the] nature of
hem þat knowen.

[Sidenote: The roundness of a body affects the sight in one way,
and the touch in another.]

{and} for þat þis shal mowe shewen by
a short ensample þe same roundenes of a body .O. oþer 4764
weyes þe syȝt of þe eye knoweþ it. {and} oþer weyes þe
touchi{n}g.

[Sidenote: The eye, from afar, darts its rays upon the object, and
by beholding it comprehends its form.]

þe lokynge by castynge of his bemes waiteþ
{and} seeþ fro afer alle þe body to-gider wiþ oute mouynge
of it self.

[Sidenote: But the object is not distinguished by the touch unless
the hand comes in contact with it and feels it all round.]

but þe touchinge cliuiþ {and} conioigneþ to þe 4768
rounde body (orbi) {and} moueþ abouten þe environynge.
{and} comp{re}hendiþ by p{ar}ties þe roundenesse.

[Linenotes:
4746 _seme_--semyn
_discorde_--discorden
4749 _þat_--yif
4753-5 [_and----self_]--from C.
4757 _haþ_--MS. haþe
4760 _alle_--al
4763 _mowe_--mowen
4764 _roundenes_--Rowndnesse
4765 _syȝt_--sihte
4767 _alle_--al
4769 _abouten_--abowte
4770 _roundenesse_--Rowndnesse]

[Headnote:
SENSE, REASON, AND INTELLIGENCE.]

[Sidenote: Man himself is surveyed in divers ways--by the senses,
by the imagination, by reason, and by the intelligence (of the
Deity).]

¶ and þe man hym self oþer weies wyt byholdiþ hym. {and}
oþ{er}weyes ymaginac{i}ou{n} {and} oþer weyes resou{n}. {and} 4772
oþer weyes intelligence.

[Sidenote: The senses take note of his material figure--the
imagination considers the form alone, exclusive of the matter.]

¶ For þe wit co{m}p{re}he{n}diþ
fro wiþ outen furþe þe figure of þe body of þe man. þat
is establissed in þe matere subiect. But þe ymaginac{i}ou{n}
[comp{re}hendith only the figur{e} w{i}t{h} owte the mater{e} / 4776

[Sidenote: Reason transcends the imaginations, and examining
existences in general discovers the particular species, but the
eye of Intelligence soars still higher; for, going beyond the
bounds of what is general, it surveys the _simple forms_
themselves, by its own pure and subtle thought:]

Resou{n} surmou{n}teth ymaginaciou{n}]
{and} co{m}p{re}hendeþ [[pg 165]]
by an vniuersel lokynge þe co{mmun}e spece (sp{eci}em)
þat is in þe singuler peces. ¶ But þe eye of intelligence
is heyȝer for it so{ur}mou{n}teþ þe envirounynge of þe 4780
vniu{er}site {and} lookeþ ouer þat by pure subtilite of þouȝt.

[Sidenote: in which this is chiefly to be considered, that the
higher power of perception embraces the lower; but the inferior
cannot attain to the energy of the superior:]

þilk same symple forme of man þat is p{er}durably in þe
deuyne þouȝt. in whiche þis auȝt[e] gretely to ben considered
þat þe heyest strengþe to co{m}prehenden þinges 4784
enbraceþ {and} conteyneþ þe lower[e] strengþe [but the
lower{e} strengthe ne arysith nat in no maner{e} to heyer{e}
strengthe].

[Sidenote: for the senses cannot go beyond the perception of
matter; the imagination cannot comprehend existences in general,
nor can the reason conceive the simple form.]

for wit ne may no þinge co{m}p{re}hende oute of
matere. ne þe ymagynac{i}ou{n} ne lokeþ nat þe vniuerseles 4788
speces. ne resou{n} ne takeþ nat þe symple forme. so as
i{n}telligence takeþ it.

[Sidenote: But the Intelligence looking down (as from above) and
having conceived the form, discerns all things that are below it,
and comprehends what does not fall within the reach of the other
faculties of the mind.]

but þe intelligence þat lokeþ al
abouen whan it haþ co{m}p{re}hendid þe forme it knoweþ
{and} demeþ alle þe þinges þat be{n} vndir þat forme. but 4792
she knoweþ he{m} vndir þilke manere in þe whiche it
comp{re}hendiþ þilke same symple forme þat ne may
neuer be knowen to non of þat oþer. þat is to seyn to
non of þo þre forseide strengþes of þe soule.

[Sidenote: Without the aid of those faculties Intelligence
comprehends things _formally_ (_i. e._ by beholding their simple
forms) by one effort of mind.]

for it 4796
knoweþ þe vniuersite of resou{n} {and} þe figure of
þe ymaginac{i}ou{n}.
{and} þe sensible mat{er}ial conseiued. {and} þou
wenest þ{a}t it be diuerse fro þe hoolnesse of science. þat
any man sholde deme a þing to ben oþ{er}weyes þan it is 4800
it self {and} þe cause of þis erro{ur} {et}c’. {vt sup}ra. by wit.

[Sidenote: Reason, without the aid of Imagination and Sense, in
considering things in general, comprehends all imaginable and
sensible things.]

ne it ne vseþ nat nor of resou{n} ne of ymaginac{i}ou{n} ne
of wit wiþ oute forþe but it byholdeþ alle þinges so as I
shal seye. by a strok of þouȝt formely wiþ oute disco{ur}s 4804
or collac{i}ou{n} ¶ Certys resou{n} whan it lokeþ any þing
vniu{er}sel it ne vseþ nat of ymaginac{i}ou{n} nor of wit {and}
algates ȝit [it] co{m}prendiþ þe þinges ymaginable {and}
sensible.

[Sidenote: For instance, reason defines her general conceptions
thus:--]

[Sidenote: [* fol. 37 _b_.]]

for resou{n} is she þat *diffinisseþ þe vniuersel 4808
of hir conseite ryȝt þus. [[pg 166]]

[Sidenote: Man is a rational two-footed animal, which, though it
be a general idea, yet every one knows that man thus defined is
perceived both by the imagination and the senses, notwithstanding
that in this instance reason does not make use of imagination or
the senses, but of her own rational conception.]

¶ Man is a resonable t[w]o-footid
beest. and how so þat þis knowynge [is] vniuersel.
ȝit nys þer no wyȝt þat ne woot wel. þat a ma{n} is [a thing]
ymaginable {and} sensible ¶ and þis same co{n}sidereþ wel 4812
resou{n}. but þat nis nat by ymaginac{i}ou{n}. nor by witte.
but it lokiþ it by [a] resonable concepc{i}ou{n}.

[Sidenote: The imagination also, although it derives its power of
seeing and forming figures from the senses, yet in the absence and
without the use of the senses it considers and comprehends all
sensible things by its own imaginative power.]

¶ Also ymaginac{i}ou{n}
al be it so. þat it takeþ of wit þe bygyny{n}g{us}
to seen {and} to formen þe figures. algates al þouȝ þat wit 4816
ne ware not p{re}sent. ȝit it envirouniþ {and} co{m}p{re}hendiþ
alle þinges sensible. nat by resou{n} sensible of demynge.
but by resou{n} ymaginatif.

[Sidenote: Do not you see that men attain to the knowledge of
things more by their own faculties, than by the inherent property
of things?]

¶ sest þou nat þan þat alle
þe þinges in knowynge vsen more of hir faculte or of hir 4820
power. þan þei don of [the] faculte or of power of þinges
þat ben yknowen.

[Sidenote: Nor is it unreasonable that it should be so--for since
every judgment is the act of the person judging; every one must
needs do his own work by the help of his own faculties, and not by
the aid of foreign power.]

ne þat nis no wronge. for so as euery
iugement is þe dede or þe doynge of hym þat demeþ. It 4823
byhoueþ þat euery wyȝt p{er}forme þe werke {and} hys entenc{i}ou{n}
nat of forein power[;] but of hys propre power.

[Linenotes:
4774 _fro wiþ outen furþe_--w{i}t{h} owte forth
4776-7 [_comprehendith----ymaginacioun_]--from C.
4777 _comprehendeþ_--MS. co{m}p{re}hendynge
4778 _an_--omitted
4780 _heyȝer_--heyer{e}
4783 _whiche_--which
_auȝt[e]_--owhte
4784 _heyest_--heyiste
4785 _lower[e]_--lower{e}
4785-7 [_but----strengthe_]--from C.
4787 _wit_--witte
_oute_--owt
4791 _haþ_--MS. haþe
4793 _whiche_--which
4795-6 _non_--none
4796 _strengþes_--thinges
4798-4801 _and þou----vt supra_--omitted
4805 _collacioun_--MS. callac{i}ou{n}, C. collaciou{n}
4806 _wit_--witte
4810 [_is_]--from C.
4813 _witte_--wit
4821 _don_--MS. done, C. doon
[_the_]--from C.
4822 _yknowen_--Iknowe]
_no wronge_--nat wrong
4824 _werke_--werk
4825 _forein_--foreyne]

[Headnote:
HOW OUR KNOWLEDGE OF OUTWARD THINGS IS GAINED.]

QUONDAM PORTICUS ATTULIT.

[Sidenote: [The 4^the Met{ur}.]]

[Sidenote: Fallacious and obscure was the lore of the Stoics,]

++ÞE porche þat is to sein a gate of þe toune of athenis
þer as philosophres hadde hir congregac{i}ou{n} to dispoyten.
{and} þilke porche brouȝt[e] so{m}tyme olde men ful 4828
derke in hire sentences. þ{a}t is to sein philosophers þat
hyȝten stoiciens.

[Sidenote: who taught that images of things obvious to the senses
were imprinted on the mind by external objects, and that the soul
is at first like a mirror or a clean parchment, free from figures
and letters.]

þat wenden þat ymages [{and}] sensibilites
þat is to sein sensible ymaginac{i}ou{n}s. or ellys ymaginac{i}ou{n}
of sensible þinges were{n} i{n}p{re}ntid in to soules 4832
fro bodies wiþ oute forþe. ¶ As who seiþ þat þilke
stoiciens wenden þ{a}t þe soule hadde ben naked of it
self. as a mirour or a clene p{ar}chemyn. so þat alle
fygures mosten [fyrst] comen fro þinges fro wiþ oute in to 4836
soules. {and} ben inp{re}ntid in to soules. _Textus._ Ryȝt
as we ben wont some tyme by a swift poyntel to ficchen
l{ett}res emp{re}ntid in þe smoþenesse or in þe plainesse of
þe table of wex. or in p{ar}chemyn þat ne haþ no figure [[pg 167]]
[ne] note in it.

[Sidenote: But if the mind is passive in receiving the impressions
of outward objects, whence proceeds the knowledge by which the
mind comprehends all things?]

_Glosa._ But now arguiþ boece aȝeins þat 4841
oppiniou{n} {and} seiþ þus. but yif þe þriuyng soule ne
vnplitiþ no þing. þat is to sein ne doþ no þing by hys
p{ro}pre moeuynges. but suffriþ {and} lieþ subgit to þe 4844
figures {and} to þe notes of bodyes wiþ oute forþe. {and}
ȝeldeþ ymages ydel {and} veyne in þe manere of a
mirour. whennes þriueþ þan or whennes comeþ þan
þilke knowyng in oure soule. þat discerniþ {and} byholdeþ 4848
alle þinges.

[Sidenote: Whence its force to conceive individual existences, to
separate those things when known, to unite divided things, and to
choose and change its path, soaring to the highest and descending
to the lowest things--and returning to itself, to confute false
things by the true?]

and whennes is þilke strengþe þat
byholdeþ þe syngulere þinges. or whennes is þe strengþe
þat dyuydeþ þinges yknowe. {and} þilke stre{n}gþe þat
gadereþ to-gidre þe þinges deuided. {and} þe strengþe þat 4852
cheseþ hys entrechau{n}ged wey for som tyme it heueþ
vp þe heued. þat is to sein þat it heueþ vp þe ente{n}c{i}ou{n}
to ryȝt heye þinges. {and} som tyme it discendiþ in
to ryȝt lowe þinges. {and} whan it retourniþ in to hym 4856
self. it rep{re}uiþ {and} destroieþ þe false þinges by þe
trewe þinges.

[Sidenote: This cause is more efficacious and powerful to see and
to know things, than that cause which receives the characters
impressed like servile matter.]

¶ Certys þis strengþe is cause more
efficient {and} mochel more myȝty to seen {and} to knowe
þinges. þan þilke cause þat suffriþ and resceyueþ þe 4860
notes {and} þe figures inp{re}ssed in manere of matere

[Sidenote: Yet the sense in the living body excites and moves the
mental powers; as when the light striking the eyes causes them to
see, or as the voice rushing into the ear excites hearing.]

algates
þe passiou{n} þat is to seyn þe suffraunce or þe wit
i{n} þe quik[e] body goþ byforne excitynge {and} moeuyng
þe strengþes of þe þouȝte. ryȝt so as whan þat 4864
clerenesse smyteþ þe eyen {and} moeuiþ hem to seen. or
ryȝt so as voys or soune hurtliþ to þe eres {and} co{m}moeuiþ
hem to herkne.

[Sidenote: Then is the force of thought excited; it calls forth
the images within itself, and adds to them the outward forms,
blending external images with the counterparts concealed within.]

þan is þe stre{n}gþe of þe þouȝt
ymoeuid {and} excitid {and} clepeþ furþe þe semblable 4868
moeuynges þe speces þat it halt wiþ i{n}ne it self. {and}
addiþ þo speces to þe notes {and} to þe þinges wiþ out
forþe. {and} medeleþ þe ymages of þinges wiþ out forþe
to þe forme[s] yhid wiþ i{n}ne hym self. 4872

[Linenotes:
4827 _hadde_--hadden
_dispoyten_--desputen
4828 _brouȝt[e]_--browhte
4830 [_and_]--from C.
4837 _inprentid_--aprentyd
4838 _some tyme_--somtyme
_swift_--swyfte
4840 _haþ_--MS. haþe
4843 _vnplitiþ_--vnpleyteth
_doþ_--MS. doþe
4845 _þe_--tho
4863 _quik[e]_--qwyke
_goþ_--MS. goþe
4864 _þouȝte_--thoght
4865 _clerenesse_--cleernesse
4866 _soune_--sown
4868 _furþe_--forth
4870 _out_--owte
4871 _out forþe_--owte forth
4872 _forme[s]_--formes
_yhid_--I-hidde]

[[pg 168]]
[Headnote:
INTELLIGENCE A DIVINE ATTRIBUTE.]

Q{UO}D SI IN CORPORIB{US} SENCIEND{IS}.

[Sidenote: [* fol. 38.]]

*QUESTIO.

[Sidenote: [The .5.^the p{ro}se.]]

[Sidenote: Although there are in objects certain qualities which
strike externally upon the senses, and put their instruments in
motion; although the passive impression upon the body precedes the
action of the mind,]

++But what [yif] þat in bodies to be{n} feelid þat is
to sein in þe takynge of knowelechinge of bodyly
þinges. and al be it so þat þe qualites of bodies þ{a}t ben 4875
obiect fro wiþ oute forþe moeuen {and} entalenten þe instrumentes
of þe wittes.

[Sidenote: and although the former rouses the latter to action,
yet if in the perception of bodily things, the soul is not by the
impression of external things made to know these things, but by
its own power judgeth of these bodily impressions,]

and al be it so þat þe passiou{n}
of þe body þat is to seyn þe witte [or the] suffrau{n}ce
[goth to-forn the strengthe of the workynge corage / the
which passiou{n} or suffraunce] clepiþ furþe þe dede of 4880
þe þouȝt in hym self. {and} moeueþ {and} exiteþ in þis
mene while þe formes þ{a}t resten wiþ in forþe. and yif
þat i{n} sensible bodies as I haue seid oure corage nis nat
ytauȝt or enp{re}ntid by passiou{n} to knowe þise þinges. 4884
but demiþ {and} knoweþ of hys owen strengþe þe passiou{n}
or suffrau{n}ce subiect to þe body.

[Sidenote: how much more shall those pure spiritual beings (as God
or angels) discern things by an act of their understanding alone,
without the aid of impressions from external objects?]

Moche more þan þoo
þinges þat ben absolut {and} quit fram alle talentȝ or
affecc{i}ou{n}s of bodies. as god or hys aungels ne folwen 4888
nat in discernynge þinges obiect from wiþ oute forþe.
but þei accomplissen {and} speden þe dede of hir þouȝt

[Sidenote: For this reason, then, there are several sorts of
knowing distributed among various beings.]

by þis resou{n}.
¶ þan þere comen many manere knowynges
to dyu{er}se {and} differy{n}g substaunces.

[Sidenote: For sense (or sensation) destitute of all other
knowledge is allotted to those creatures that have no motion, as
shell-fish.]

for þe wit 4892
of þe body þe whiche witte is naked {and} despoyled of
alle oþer knowynges. þilke witte comeþ to bestes þat ne
mowen nat moeuen hem self here ne þere. as oystres
{and} muscles {and} oþer swiche shelle fysshe of þe see. 4896
þ{a}t cliue{n} {and} ben norissed to roches.

[Sidenote: But imagination is given to such brutes capable of
motion, and having in some degree the power of desiring or
refusing.]

but þe ymaginac{i}ou{n}
comeþ to remuable bestes þat seme{n} to han talent
to fleen or to desiren any þinge.

[Sidenote: Reason, however, is the attribute of man alone, as
Intelligence is that of God.]

but resou{n} is al only to
þe lynage of mankynde ryȝt as i{n}telligence is oonly þe 4900
deuyne nature.

[Sidenote: Hence His (i. e. God’s) knowledge exceeds all other,
comprehending both what belongs to His own nature, and what is
comprehended by all inferior creatures.]

of whiche it folweþ þat þilke knowyng
is more worþe þan [th]is[e] oþer. syn it knoweþ by hys
p{ro}pre nature nat only hys subiect. as who seiþ it ne [[pg 169]]
knoweþ nat al oonly þat app{er}teiniþ p{ro}prely to hys 4904
knowynge. but it knoweþ þe subgitȝ of alle oþer knowynges.

[Linenotes:
4873 [_yif_]--from C.
4878 [_or the_]--from C.
_suffraunce_--MS. suffisau{n}ce, C. suffraunce
4879-80 [_goth----suffraunce_]--from C.
4883 _seid_--MS. seide, C. seyd
4887 _quit_--quite
4888 _hys_--hise
4889 _discernynge_--MS. discryuyng, C. discernynge
_from_--fro
4893-94 _witte_--wit
4895 _mowen_--mowe
_here ne þere_--her {and} ther
4901 _whiche_--which
4902 _[th]is[e] oþer_--thise oothr{e}]

[Headnote:
THE POWERS OF SENSE AND IMAGINATION.]

[Sidenote: But how shall it be then, if sense and imagination
oppose reason, affirming that the general idea of things, which
reason thinks it so perfectly sees, is nothing?]

but how shal it þan be yif þat wit {and} ymaginac{i}ou{n}
stryuen aȝeins resonynge {and} sein þat of þilke
vniuersel þinges. þat resou{n} weneþ to seen þat it nis 4908
ryȝt nauȝt.

[Sidenote: For what falls under the cognisance of the senses and
imagination cannot be general.]

for wit {and} ymaginac{i}ou{n} seyn þat þat. þat
is sensible or ymaginable it ne may nat ben vniuersel.
þan is eiþer þe iugement of resou{n} [soth]. ne þat
þer nis no þinge sensible. or ellys for þat resou{n} woot 4912
wel þat many þinges ben subiect to wit {and} to ymaginac{i}ou{n}.
þan is þe co{n}sepc{i}ou{n} of resou{n} veyn {and} fals
whiche þat lookeþ {and} co{m}p{re}hendiþ. þat þat is
sensible {and} synguler as uniuersele.

[Sidenote: But if reason should answer to this--that in her idea
of what is general she comprehends whatever is sensible and
imaginable; but as to the senses and imagination, they cannot
attain to the knowledge of what is general, since their knowledge
is confined to material figures; and therefore in all real
knowledge of things we must give the greatest credit to that
faculty which has a more steadfast and perfect judgment of
things.]

and ȝif þat resou{n} 4916
wolde answeren aȝein to þise two þat is to sein to wit
{and} to ymaginac{i}ou{n}. {and} sein þat soþely she hir self.
þat is to seyn þat resou{n} lokeþ {and} comp{re}hendiþ by
resou{n} of vniuersalite. boþe þat þat is sensible {and} þat 4920
þat is ymaginable. {and} þat þilke two þat is to seyn wit
{and} ymaginac{i}ou{n} ne mowe{n} nat strecchen ne enhaunsen
hem self to knowynge of vniuersalite for þat
þe knowy{n}g of hem ne may exceden nor so{ur}mou{n}te{n} 4924
þe bodyly figure[s] ¶ Certys of þe knowyng of þinges
men auȝten raþer ȝeue credence to þe more stedfast {and}
to þe more p{er}fit iugement.

[Sidenote: In a controversy of this kind ought not we, who possess
faculties of reason, &c., to side with reason and espouse her
cause?]

In þis manere stryuynge
þan we þat han strengþe of resonynge {and} of ymaginynge 4928
{and} of wit þat is to seyn by resou{n} {and} by ymaginac{i}ou{n}
{and} by wit. [{and}] we sholde raþer p{re}ise þe cause
of resou{n}. as who seiþ þan þe cause of wit or ymaginac{i}ou{n}.

[Linenotes:
4907 _aȝeins_--ayein
4908 _vniuersel_--vniu{er}sels
4911 [_soth_]--from C.
4914 _fals whiche_--false which
4917 _wit_--witte
4918 _soþely_--soothly
4923 _knowynge_--knowy
4926 _ȝeue_--yeuen
_stedfast_--stidefast
4930 [_and_]--from C.
4931 _or_--{and} of]

[Headnote:
REASON SHOULD SUBMIT TO INTELLIGENCE.]

[Sidenote: The case is entirely similar when human reason thinks
the Divine Intelligence cannot behold future events in any other
way than she herself is capable of perceiving them.]

semblable þinge is it þat þe resou{n} of mankynde 4932
ne weneþ nat þat þe deuyne intelligence byholdeþ or
knoweþ þinges to comen. but ryȝt as þe resou{n} of mankynde
knoweþ hem.

[Sidenote: For thus you argue:--
What things are not necessitated cannot be foreknown; therefore
there is no prescience of these things, for, if there were,
everything would be fixed by an absolute necessity.]

for þou arguist {and} seist þus. þat
yif it ne seme nat to men þat so{m}me þinges han certeyne [[pg 170]]
{and} necessarie bytidynges. þei ne mowen nat ben wist 4937
byforn certeynely to bytiden. þa{n} nis [ther] no p{re}science
of þilke þinges. {and} yif we trowen þat p{re}science
ben in þise þinges. þan is þer no þinge þat it ne 4940
bitidiþ by necessite.

[Sidenote: If it were possible to enjoy the intelligence of the
Deity, we should then deem it right that sense and imagination
should yield to reason, and also judge it proper that human reason
should submit to the Divine Intelligence.]

[Sidenote: [* fol. 38 _b_.]]

but certys yif we myȝte{n} han þe
iugeme{n}t of þe deuyne þouȝt as we *ben p{ar}son{er}s of
resou{n}. ryȝt so as we han demed. it byhoueþ þat ymaginac{i}ou{n}
{and} wit ben byneþe resou{n}. ryȝt so wolde 4944
we deme{n} þat it were ryȝtful þing þat ma{n}s resou{n}
auȝt[e] to su{m}mitten it self {and} to ben byneþe þe deuyne
þouȝt.

[Sidenote: Let us, therefore, strive to elevate ourselves to the
height of the supreme intelligence--there shall reason see what
she cannot discover in herself; and that is in what manner the
prescience of God sees and defines all things; although they have
no certain event; and she will see that this is no mere
conjecture, but rather simple, supreme, and unlimited knowledge.]

for whiche þat yif we mowen. as who seiþ.
þat yif þat we mowe{n} I conseil[e] þat we enhanse vs in 4948
to þe heyȝt of þilke souereyne i{n}telligence. for þere shal
resou{n} wel seen þat þat it ne may nat by-holden in it
self. and certys þat is þis in what manere þe p{re}science
of god seeþ alle þinges c{er}teins {and} difinissed al þouȝ þei 4952
ne han no certein issues or by-tydynges. ne þis is non
oppiniou{n} but it is raþer þe simplicite of þe souereyn
science þat nis nat enclosed nor yshet wiþi{n}ne no boundes.

[Linenotes:
4938 [_ther_]--from C.
4939 _trowen_--trowe
4942 _parsoners_--parsoneres
4945 _mans_--mannes
4946 _auȝt[e]_--owte
4947 _whiche_--which
4948 _þat yif_--yif þ{a}t
4949 _heyȝt_--heihte
_þere_--ther
4952 _þouȝ_--MS. þouȝt
4955 _no_--none]

QUAM UARIIS FIGURIS.

[Sidenote: [The 5^the Met{ur}.]]

[Sidenote: Various are the shapes of created beings. Some creep
along the ground and trace the dust in furrows as they go;]

++ÞE bestes passen by þe erþes by ful dyuerse figures 4956
for so{m}me of hem han hir bodies strauȝt {and}
crepe{n} in þe dust {and} drawen after he{m} a t{ra}is or a
forghe contynued. þat is to sein as addres or snakes.

[Sidenote: others with nimble wings float through the air;]

and oþer bestes by [the] wandryng lyȝtnesse of hir 4960
wenges beten þe wyndes {and} ouer-swymme{n} þe spaces
of þe longe eyer by moist flee[y]nge.

[Sidenote: some with their feet impress the ground, or tread
lightly o’er the meads, or seek the shady grove.]

and oþer bestes
gladen hem to diggen her traas or her stappes i{n} þe
erþe wiþ hir goynge or wiþ her feet. or to gone eyþe[r] 4964
by þe grene feldes or [elles] to walken vnder þe wodes.

[Sidenote: Though we see an endless variety of forms, yet all are
prone; to the earth they bend their looks, increasing the
heaviness of their dull sense.]

{and} al be it so þ{a}t þou seest þat þei
alle discorden by [[pg 171]]
dyuerse formes. algate hir{e} [faces] enclini[n]g heuieþ hir{e}
dulle wittes.

[Sidenote: Man alone doth raise aloft his noble head; light and
erect he spurns the earth.]

Onlyche þe lynage of man heueþ heyest hys 4968
heyȝe heued {and} stondeþ lyȝt wiþ hys vpryȝt body {and}
byholdeþ þe erþe vndir hym.

[Sidenote: Thou art admonished by this figure then, unless by
sense deceived, that whilst taught by thy lofty mien to look
above, thou shouldst elevate thy mind lest it sink below its
proper level.]

[and] but-ȝif þou erþely man
wexest yuel oute of þi witte. þis figure amonesteþ þe þ{a}t
axest þe heuene wiþ þi ryȝt[e] visage. {and} hast areised 4972
þi forhede to beren vp on heye þi corage so þat þi þouȝt
ne be nat yheuied ne put lowe vndir foot. sen þat þi
body is so heye areised.

[Linenotes:
4957 _somme_--som
4959 _forghe contynued_--forwh Ikonntynued
_addres_--nadris
4960 [_the_]--from C.
4963 _hem_--hem self
_stappes_--steppis
4964 _or to gone_--{and} to gon
_eyþe[r]_--eyther
4965 [_elles_]--from C.
4967 [_faces_]--from C.
_algate_--algates
_enclini[n]g_--enclynyd
4968 _Onlyche_--Oonly
_heyest_--heyeste
4970 _erþe_--erthes
4971 _oute_--owt
_witte_--wit
4972 _ryȝt[e]_--ryhte
_hast_--MS. haþe, C. hast
4973 _forhede_--foreheuyd
_on heye_--a heygh
4974 _foot sen_--foote syn]

[Headnote:
DEFINITION OF ETERNITY.]

PR{O}SA VLTI{M}A.

QUONIA{M} IGITUR UTI PAULO ANTE.

[Sidenote: [The 6^te p{ro}se {and} the laste.]]

[Sidenote: Since everything which is known is not, as I have
shown, perceived by its own inherent properties, but by the
faculties of those comprehending them, let us now examine the
disposition of the Divine nature.]

++ÞEr-fore þan as I haue shewed a litel her byforne þat 4976
al þinge þat is ywist nis nat knowen by hys nature
p{ro}pre. but by þe nature of he{m} þat comp{re}henden it.
¶ Lat vs loke now in as moche as it is leueful to vs. as
who seiþ lat vs loken now as we mowen whiche þ{a}t þe 4980
estat is of þe deuyne substaunce so þat we mowen [ek]
knowen what his science is.

[Sidenote: All rational creatures agree in affirming that God is
eternal.]

þe comune iugement of alle
creatures resonables þan is þis þat god is eterne. lat vs
considere þa{n} what is et{er}nite. For certys þat shal 4984
shewen vs to-gidre þe deuyne nature {and} þe deuyne
science

[Sidenote: And eternity is a full, total, and perfect possession
of a life which shall never end. This will appear more clearly
from a comparison with temporal things.]

¶ Eternite þan is p{er}fit possessiou{n} {and} al
togidre of lijf interminable {and} þat sheweþ more clerely
by þe co{m}parisou{n} or collac{i}ou{n} of temp{or}el þinges. 4988

[Sidenote: Temporal existence proceeds from the past to the
present, and thence to the future.]

for al þing þat lyueþ in tyme it is p{re}sent {and} p{ro}cediþ fro
preteritȝ in to fut{ur}es. þat is to sein. fro tyme passed
in to tyme comynge.

[Sidenote: And there is nothing under the law of time, which can
at once comprehend the whole space of its existence.]

ne þer nis no þing establissed i{n}
tyme þat may enbracen to-gidre al þe space of hys lijf. 4992

[Linenotes:
4977 _al þinge_--alle thinges
4979 _moche_--mochel
4980 _loken_--loke
_whiche_--which
4981 [_ek_]--from C.
4987 _clerely_--cleerly
4989 _al_--alle]

[Headnote:
THE WORLD IS NOT ETERNAL.]

[Sidenote: Having lost _yesterday_ it does not as yet enjoy
_to-morrow_; and as for _to-day_ it consists only in the present
transitory moment.]

for certys ȝit ne haþ it nat taken þe tyme of þe morwe.
{and} it haþ lost þat of ȝister-day. and certys in þe lijf
of þis day ȝe ne lyuen no more but ryȝt
as in þis moeueable [[pg 172]]
{and} t{ra}nsitorie moment.

[Sidenote: Whatever, therefore, is subjected to a temporal
condition, as Aristotle thought of the world, may be without
beginning and without end; and although its duration may extend to
an infinity of time, yet it cannot rightly be called eternal: for
it doth not comprehend at once the whole extent of its infinite
duration, having no knowledge of things future which are not yet
arrived.]

þan þilke þinge þat suffriþ 4996
temp{or}el condic{i}ou{n}. a[l]þough{e} þat [it] bygan neuer
to be. ne þough{e} it neu{er}e cese forto be. as aristotle
demde of þe worlde. and al þouȝ þat þe lif of it be
strecchid wiþ infinite of tyme.

[Sidenote: [* fol. 39.]]

ȝit al*gates nis it no 5000
swiche þing þat men myȝten trowen by ryȝt þat it is
eterne. for al þouȝ þat it comp{re}hende {and} embrace þe
space of life infinite. ȝit algates ne [em]braceþ it nat þe
space of þe lif alto-gidre. for it ne haþ nat þe fut{ur}es 5004
þat ne ben nat ȝit. ne it ne haþ no lenger þe p{re}t{er}itȝ
þat ben ydon or ypassed.

[Sidenote: For what is eternal must be always present to itself
and master of itself, and have always with it the infinite
succession of time.]

but þilke þing þan þat haþ
{and} co{m}prehendiþ to-gidre alle þe plente of þe lif i{n}terminable.
to whom þere ne failiþ nat of þe fut{ur}e. 5008
{and} to whom þer nis nat of þe p{re}t{er}it escapid nor
ypassed. þilk[e] same is ywitnessed or yproued by ryȝt
to ben eterne. and it byhoueþ by necessite þat þilke
þinge be alwey p{re}sent to hym self {and} co{m}potent. as 5012
who seiþ alwey p{re}sent to hym self {and} so myȝty þat al
by ryȝt at hys plesaunce. {and} þ{a}t he haue al p{re}sent
þe infinit of þe moeuable tyme.

[Sidenote: Therefore some philosophers, who had heard that Plato
believed that this world had neither beginning nor end, falsely
concluded, that the created universe was coeternal with its
Creator.]

wherfore som men
trowe{n} wrongefully þat whan þei heren þat it semid[e] 5016
to plato þat þis worlde ne had[de] neuer bygynnynge
of tyme. ne þat it neu{er}e shal haue faylynge. þei wenen
i{n} þis man{er}e þat þis worlde ben maked coet{er}ne wiþ
his makere. as who seiþ. þei wenen þat þis worlde {and} 5020
god ben maked to-gidre eterne. and it is a wrongful
wenynge.

[Sidenote: But it is one thing to be conducted through a life of
infinite duration, which was Plato’s opinion of the world, and
another thing to comprehend at once the whole extent of this
duration as present which, it is manifest, can only belong to the
Divine mind.]

for oþer þing is it to ben yladd by lif interminable
as plato graunted[e] to þe worlde. {and} oþer
þing is it to embracen to-gidre alle þe p{re}sence to þe lif 5024
interminable. þe whiche þing it is clere {and} manifest
þat it is p{ro}pre to þe deuine þouȝt. [[pg 173]]

[Sidenote: Nor ought it to seem to us that God is prior to and
more ancient than his creatures by the space of time, but rather
by the simple and undivided properties of his nature.]

ne it ne sholde nat
semen to vs þat god is elder þan þinges þat ben ymaked
by quantite of tyme. but raþer by þe p{ro}prete of hys 5028
symple nature.

[Sidenote: The infinite progression of temporal things imitates
the ever-present condition of an immovable life:]

for þis ilke infinit[e] moeuyng of temp{or}el
þinges folwiþ þis p{re}sentarie estat of þe lijf i{n}moeueable.

[Linenotes:
4993-4 _haþ_--MS. haþe
4993 _þe_ (2)--to
4994 _þat_--the tyme
4997 _a[l]þoughe_--al-thogh
[_it_]--from C.
4999 _worlde_--world
5001 _swiche_--swych
5002 _eterne_--from C., MS. eternite
5003 _life_--lyf
5004-5-6 _haþ_--MS. haþe
5006 _ydon_--MS. ydone, C. I-doon
5007 _alle_--al
5008-9 _nat_--nawht
5010 _þilk[e]_--thilke
_or_--{and}
5014 _by_--be
5016 _semid[e]_--semede
5017 _worlde_--world
_had[de]_--hadde
5018 _haue_--han
5019-20 _worlde_--world
5022 _yladd_--MS. yladde, C. I-lad
5023 _worlde_--world
5024 _embracen_--enbrace
_alle_--al
_presence to_--p{re}sent of
5025 _clere_--cleer]

[Headnote:
GOD IS ETERNAL.]

[Sidenote: and since it cannot copy nor equal it from an immovable
and simply present state, it passes into motion and into an
infinite measure of past and future time.]

{and} so as it ne may nat contrefeten it ne feyne{n}
it ne ben euene lyke to it. for þe inmoeueablete. þat is 5032
to seyn þat is i{n} þe eternite of god. ¶ it faileþ {and}
falleþ in to moeuynge fro þe simplicite of [the] p{re}sence
of god. {and} disencresiþ to þe infinite quantite of
fut{ur}e {and} of p{re}terit.

[Sidenote: But since it cannot possess at once the whole extent of
its duration, yet, as it never ceases wholly to be, it faintly
emulates _that_ whose perfection it can neither attain nor
express, by attaching itself to the present fleeting moment,
which, because it resembles the durable present time, imparts to
those things that partake of it an appearance of existence.]

{and} so as it ne may nat han togidre 5036
al þe plente of þe lif. algates ȝitte for as moche as
it ne cesiþ neuere forto ben in som manere it semeþ
somde[l] to vs þat it folwiþ {and} resembliþ þilke þing
þ{a}t it ne may nat attayne to. ne fulfille. {and} byndeþ it 5040
self to som manere p{re}sence of þis litel {and} swifte
moment. þe whiche p{re}sence of þis lytele {and} swifte
moment. for þat it bereþ a manere ymage or lykenesse
of þe ay dwellynge p{re}sence of god. it graunteþ to 5044
swiche manere þinges as it bitidiþ to þat it semeþ hem
þat þise þinges han ben {and} ben

[Sidenote: But as it cannot stop or abide it pursues its course
through infinite time, and by gliding along it continues its
duration, the plenitude of which it could not comprehend, by
abiding in a permanent state.]

{and} for [þ{a}t] þe p{re}sence
of swiche litel moment ne may nat dwelle þer-for
[it] rauyssid[e] {and} took þe infinit[e] wey of tyme. þat 5048
is to seyn by successiou{n}. {and} by þis man{er}e it is ydon.
for þat it sholde continue þe lif in goynge of þe whiche
lif it ne myȝt[e] nat embrace þe plente in dwellynge.

[Sidenote: If we would follow Plato in giving things their right
names, let us say that God is _eternal_ and the world
_perpetual_.]

{and} for þi yif we willen putte worþi name[s] to þinges 5052
{and} folwen plato. lat vs seyn þa{n} soþely þat god is
et{er}ne. {and} þat þe worlde is p{er}petuel.

[Sidenote: His knowledge, surpassing the progression of time, is
ever present, containing the infinite space of past and future
times, and embraces in his clear insight all things, as if they
were now transacting.]

þan syn þat
euery iugeme{n}t knoweþ {and} comp{re}hendiþ by hys owen
nature þinges þat ben subiect vnto hym. þere is soþely 5056
al-wey to god an et{er}ne {and} p{re}sentarie estat. {and} þe
science of hym þat ouer-passeþ alle
temp{or}el moe[ue]m{en}t [[pg 174]]
dwelliþ in þe symplicite of hys p{re}sence {and} embraceþ
{and} considereþ alle þe infinit spaces of tymes 5060
p{re}teritȝ {and} fut{ur}es {and} lokeþ in þis symple knowynge
alle þinges of p{re}t{er}it ryȝt as þei weren ydoon p{re}sently
ryȝt now

[Sidenote: Prescience is, then, a foreknowledge, not of what is to
come, but of the present and _never-failing now_ (in which God
sees all things as if immovably present).]

[Sidenote: [* fol. 39 _b_.]]

¶ yif þou wolt þan þenke {and} avise{n} þe
p{re}science by whiche it knoweþ al[le] þi{n}ges *þou ne 5064
shalt nat demen it as p{re}science of þinges to comen.

[Linenotes:
5032 _lyke_--lyk
5034 [_the_]--from C.
5039 _somde[l]_--somdel
5040 _fulfille_--fullfyllen
5041 _litel_--from C., MS. lykly
5042 _whiche_--which
_lytele_--from C., MS. lykly
5046 _ben_ (1)--yben
[_þat_]--from C.
5047 _swiche_--swych
5048 [_it_]--from C.
5051 _myȝt[e]_--myhte
5052 _willen putte_--wollen putten
_name[s]_--names
5053 _soþely_--sothly
5054 _worlde_--world
5055 _owen_--owne
5056 _soþely_--sothly
5057 _al-wey_--al-weys
5058 _alle_--al
_moe[ue]ment_--moeueme{n}t
5063 _þenke_--thinken
_avisen_--auyse
5064 _whiche_--which
_al[le]_--alle]

[Headnote:
DEFINITION OF PRESCIENCE.]

but þou shalt deme{n} [it] more ryȝtfully þat it is science
of presence or of instaunce þat neuer ne fayleþ.

[Sidenote: Therefore _foreknowledge_ is not so applicable a term
as _providence_--for God looks down upon all things from the
summit of the universe.]

for whiche it nis nat ycleped p{ro}uidence but it sholde raþer 5068
be cleped purueaunce þat is establissed ful fer fro ryȝt
lowe þinges. {and} byholdeþ from a-fer alle þinges ryȝt as
it were fro þe heye heyȝte of þinges.

[Sidenote: Do you think that God imposes a necessity on things by
beholding them? It is not so in human affairs.]

whi axest þou þan
or why disputest þou þan þat þilke þinges ben don by 5072
necessite whiche þat ben yseyen {and} yknowen by þe
deuyne syȝt. syn þat for soþe men ne maken nat þilke
þi{n}ges necessarie. whiche þat þe[i] seen be ydoon in
hir{e} syȝt.

[Sidenote: Does your view of an action lay any necessity upon it?]

for addiþ þi byholdynge any necessite to þilke 5076
þinges þat þou byholdest p{re}sent.

[Sidenote: _B._ No.]

¶ Nay q{uo}d I.

[Sidenote: _P._ By parity of reason it is clear that whilst you
see only some things in a limited instant, God sees all things in
his ever-present time.]

_p._ Certys þan yif men myȝte maken any digne comparisou{n}
or collac{i}ou{n} of þe p{re}sence diuine. {and} of þe p{re}
of mankynde. ryȝt so as ȝe seen so{m}me þinges in þis 5080
temp{or}el presente. ryȝt so seeþ god alle þinges by hys
eterne p{re}sent.

[Sidenote: His Divine prescience therefore does not change the
nature of things--but only beholds those things as present to him
which shall in time be produced.]

¶ wherfore þis dyuyne p{re}science ne
chaungeþ nat þe nature ne þe p{ro}prete of þinges but
byholdeþ swyche þinges present to hym ward. as þei 5084
shollen bytiden to ȝow ward in tyme to come.

[Sidenote: Nor does he judge confusedly of them, but knows at one
view what will necessarily and what will not necessarily happen.]

ne it ne
co{n}foundeþ nat þe Iugementȝ of þinges but by of syȝt
of hys þouȝt he knoweþ þe þinges to comen as wel
necessarie as nat necessarie. ryȝt so as whan ȝe seen togidre 5088
a man walke on þe erþe {and} þe sonne arysen in
[the] heuene. al be it so þat ȝe seen {and} byholde{n} þat
oon {and} þat oþer to-gidre. ȝit naþeles ȝe demen {and} [[pg 175]]
discerne þat þat oon is uolu{n}tarie
{and} þat oþer is necessarie. 5092

[Linenotes:
5066 _shalt_--shal
[_it_]--from C.
5068 _whiche_--which
5074-76 _syȝt_--syhte
5075 _whiche_--which
_þe[i]_--they
5085 _come_--comyn
5086 _of syȝt_--O syhte
5087 _he knoweþ_--MS. repeats
5090 [_the_]--from C.
5092 _discerne_--discernen]

[Headnote:
THE NATURE OF DIVINE PRESCIENCE.]

[Sidenote: The eye of God, seeing all things, doth not alter the
properties of things, for everything is present to him, though its
temporal event is future.]

¶ Ryȝt so þan [the] deuyne lokynge byholdynge
alle þi{n}ges vndir hym ne troubleþ nat þe qualite of
þinges þat ben certeynely p{re}sent to hy{m} ward. but as
to þe condic{i}ou{n} of tyme for soþe þei ben fut{ur}e. 5096

[Sidenote: When God knows that anything is to be, he knows at the
same time that it is not under the necessity of being--but this is
not conjecture, but certain knowledge founded upon truth.]

for whiche it folwiþ þat þis nis non oppiniou{n}. but raþer a
stedfast knowyng ystrengeþed by soþenes. þat whan
þat god knoweþ any þinge to be he ne vnwoot nat þat
þilke þinge wanteþ necessite to be. þis is to seyn þat 5100
whan þat god knoweþ any þinge to bitide. he woot wel
þat it ne haþ no necessite to bitide.

[Sidenote: If you insist that _what God foresees shall and must
happen; and that which cannot do otherwise than happen, must needs
happen_, and so bind me to admit a necessity, I must confess that
things are under such a restraint; but it is a truth that we
scarce can comprehend, unless we be acquainted with the Divine
counsels.]

{and} yif þ{o}u seist
here þat þilke þinge þat god seeþ to bytide it ne may
nat vnbytide. as who seiþ it mot bitide. ¶ and þilke 5104
þinge þat þat ne may nat vnbytide it mot bitide by
necessite. and þat þou streine me to þis name of necessite.
certys I wol wel confessen {and} byknowe a þinge of
ful sadde trouþe. but vnneþ shal þere any wyȝt [mowe] 5108
seen it or comen þer-to. but yif þat he be byholder of þe
deuyne þouȝte.

[Sidenote: For I will answer you thus. That the thing which is to
happen in relation to the Divine knowledge is necessary; but,
considered in its own nature, seems free and absolute.]

¶ for I wol answer{e} þe þus. þat þilke
þinge þat is future whan it is referred to þe deuyne 5111
knowy{n}g þan is it necessarie. but certys whan it is vndirstonden
in hys owen kynde me{n} sen it [is] vtterly fre
{and} absolut from alle necessite.

[Sidenote: There are two kinds of necessity--one simple; as men
must necessarily die--the other is conditional, as if you know a
man walks he must necessarily walk--for that which is known cannot
be otherwise than what it is apprehended to be.]

for certys þer ben two
maneres of necessites. þat oon necessite is symple as
þus. þat it byhoueþ by necessite þat alle men be mortal 5116
or dedely. an oþ{er} necessite is condicionel as þus. yif
þou wost þat a man walkiþ. it byhoueþ by necessite þat
he walke. þilke þinge þan þat any wyȝt haþ yknowe to
be. it ne may ben non oþer weyes þan he knoweþ it to be. 5120

[Linenotes:
5093 [_the_]--from C.
5097 _whiche_--which
5098 _stedfast_--stidefast
_soþenes_--sothnesse
5102 _haþ_--MS. haþe
5104 _bitide_--bide
5108 _sadde_--sad
_vnneþ_--vnnethe
[_mowe_]--from C.
5109 _comen_--come
5110 _þouȝte_--thoght
_answere_--answeren
5113 _sen_--MS. sene, C. sen
[_is_]--from C.
5117 _dedely_--dedly
5119 _haþ_--MS. haþe]

[Headnote:
PRESCIENCE AND NECESSITY.]

[Sidenote: But this condition does not infer the absolute
necessity, for the nature of the thing itself does not here
constitute the necessity, but the necessity arises from the
conjunction of the condition.]

¶ but þis condicioun ne draweþ nat wiþ hir þilke
necessite symple. For certys þis necessite condicionel.
þe p{ro}pre nature of it ne makeþ it nauȝt.
but þe adiecc{i}ou{n} [[pg 176]]
of þe condic{i}ou{n} makiþ it.

[Sidenote: No necessity compels a man to walk who does so
willingly, but it must be necessary that he walk when he does step
forward.]

for no necessite ne constreyneþ 5124
a man to [gon / þ{a}t] gooþ by his p{ro}pre wille. al be it
so þat whan he gooþ þat it is necessarie þat he gooþ.

[Sidenote: So everything that is present to the eye of Providence
must assuredly be, although there is nothing in its own nature to
constitute that necessity.]

¶ Ryȝt on þis same manere þan. yif þat þe p{ur}ueaunce
of god seeþ any þing p{re}sent.

[Sidenote: [* fol. 40.]]

þan mot þilke *þinge be 5128
by necessite. al þouȝ þat it ne haue no necessite of hys
owen nature.

[Sidenote: Since God beholds all future events proceeding from
free-will as actually present--these events in relation to Divine
sight are necessary--yet in relation to themselves they are
absolutely free.]

but certys þe fut{ur}es þat bytyden by fredom
of arbitre god seeþ hem alle to-gidre p{re}sentȝ. þise
þinges þan [yif] þei ben referred to þe deuyne syȝt. 5132
þan ben þei maked necessarie to þe condic{i}ou{n} of þe
deuyne knowynge. but certys yif þilke þinges ben considred
by hem self þei ben absolut of necessite. {and} ne
forleten nat ne cesen nat of þe liberte of hire owe{n} 5136
natur{e}.

[Sidenote: All things which God foresees shall surely come to
pass; but some of these things proceed from free-will, which
although they happen,]

þan certys wiþ outen doute alle þe þing{us}
shollen be doon whiche þat god woot by-forn þat þei
ben to comen. but so{m}me of hem comen {and} bitiden of
[free] arbitre or of fre wille. þat al be it so þat þei bytiden. 5140

[Linenotes:
5121 _condicioun_--from C., MS. _necessite_
5123 _nauȝt_--nat
5125 [_gon þat_]--from C.
_wille_--wil
5128 _mot_--MS. mote, C. mot
5131 _presentȝ_--p{re}sent
5132 [_yif_]--from C.
_syȝt_--syhte
5137 _wiþ outen_--w{i}t{h}-owte
5138 _whiche_--which
5139 _somme_--som
5140 [_free_]--from C.]

[Headnote:
PROVIDENCE AND HUMAN INTENTIONS.]

[Sidenote: yet do not thereby change their nature, as before they
happened they had it in their power not to happen.]

ȝit algates ne lese þei nat hire p{ro}pre nature ne
beynge. by þe whiche first or þat þei were doon þei
hadden power nat to han bitidd.

[Sidenote: But it is a thing of no moment then, whether things are
necessary in their own nature or not, since by the condition of
the Divine knowledge they fell out as if they were necessitated.]

_Boece._ what is þis
to seyn þa{n} q{uo}d I. þat þinges ne ben nat necessarie by 5144
hire p{ro}pre nature. so as þei comen in alle maneres in
þe lykenesse of necessite by þe condic{i}ou{n} of þe deuyne
science.

[Sidenote: _P._ The difference is explained in the instances
lately given you, of the man walking, &c.]

{Ph}ilosoph{ie}. þis is þe difference q{uo}d she. þat
þo þinges þat I p{ur}posed[e] þe a litel here byforn. þat 5148
is to seyn þe sonne arysynge {and} þe man walkynge þat
þerwhiles þat þilke þinges ben ydon. þei ne myȝten nat
ben vndon.

[Sidenote: The event of the former was necessary before it befell,
whereas that of the latter was altogether free.]

naþeles þat oon of hem or it was ydon it
byhoued[e] by necessite þat it was ydon. but nat þat 5152
oþ{er}. ryȝt so it is here þat þe þinges þat god haþ p{re}sent.
wiþ outen doute þei shulle ben.
but so{m}me of hem descendiþ [[pg 177]]
of þe nature of þinges as þe sonne arysynge.
{and} so{m}me descendiþ of þe power of þe doers as þe man 5156
walkynge.

[Sidenote: _B._ Then I did not go from the truth when I said that
some things referred to the Divine knowledge are necessary, while
considered in themselves they are not under the bond of
necessity.]

¶ þan seide I. no wronge þat yif þat þise
þinges ben referred to þe deuyne knowynge þan ben þei
necessarie. {and} yif þei ben considered by he{m} selfe þan
ben þei absolut from þe bonde of necessite.

[Sidenote: In the same way everything that is an object of sense
is _general_ when considered in relation to reason--but particular
when considered by itself.]

ryȝt so [as] 5160
alle þinges þat appiereþ or sheweþ to þe wittes yif þou
referre it to resou{n} it is vniuersel. {and} yif þou referre
it or look[e] it to it self. þan is it sy{n}guler.

[Sidenote: But you may say--If I am able to change my purpose I
can deceive providence by changing that which she hath foreseen I
would do.]

but now
yif þou seist þus þ{a}t yif it be in my power to chaunge 5164
my p{ur}pose. þan shal I voide þe p{ur}ueaunce of god.
whan þat p{er}auenture I shal han chau{n}ged þo þinges
þat he knoweþ byforn. þan shal I answere þe þus

[Linenotes:
5141 _ne_ (2)--C. in
5142 _whiche_--which
_were doon_--weeryn Idoon
5143 _bitidd_--MS. bitidde, C. bityd
5148 _purposed[e]_--p{ur}posede
5150 _ydon_--MS. ydone, C. I-doon
_myȝten_--myhte
5151 _vndon_--MS. vndone, C. vndoon
5151-2 _ydon_--MS. ydone, C. I-doon
5152 _byhoued[e]_--houyd
5153 _haþ_--MS. haþe
5154 _wiþ outen_--with-owte
_shulle_--shollen
5156 _doers_--doeres
5157 _wronge_--wrong
5159 _selfe_--self
5160 _from_--fro
_bonde_--bond
[_as_]--from C.
5163 _look[e]_--loke
5166 _þo_--the]

[Headnote:
GOD’S KNOWLEDGE FIXED AND UNCHANGED.]

[Sidenote: _P._ You may perhaps alter your purpose--but as
providence takes note of your intentions, you cannot deceive her;
for you cannot escape the divine prescience though you have the
power, through a free-will, to vary and diversify your actions.]

¶ Certys þou maist wel chaungen þi p{ur}pos but for as 5168
mochel as þe p{re}sent soþenesse of þe deuyne p{ur}ueaunce
byholdeþ þat þou mayst chau{n}ge{n} þi p{ur}pose. {and}
wheþir þou wolt chaunge it or no. {and} whider-ward
þat þou tourne it. þ{o}u maist nat eschewen þe deuyne 5172
p{re}science ryȝt as þou ne mayst nat fleen þe syȝt of þe
p{re}sent eye. al þouȝ þat þou tourne þi self by þi fre
wille in to dyu{er}se acc{i}ou{n}.

[Sidenote: But you may say--Shall the divine knowledge be changed
according to the mutability of my disposition, and the
apprehensions of the Deity fluctuated with my changing purposes?]

¶ But þou mayst seyn
aȝeyne how shal it þan be. shal nat þe dyuyne science 5176
ben chaunged by my disposic{i}ou{n} whan þat I wol o
þing now {and} now an oþer. {and} þilke p{re}science ne
semeþ it nat to enterchau{n}ge stoundes of knowynges.
as who seiþ. ne shal it nat seme to vs þat þe deuyne 5180
p{re}science enterchaungeþ hys dyuers stoundes of knowynge.
so þat it knowe so{m}me tyme o þing {and} so{m}me tyme
þe contrarie.

[Sidenote: No, indeed! The view of the Deity foreruns every future
event, and brings it back into the presence of his own knowledge,
which does not vary, as you imagine, to conform to your caprices,
but remaining fixed, at once foresees and comprehends all your
changes.]

¶ No for soþe. [q{uod} I] for þe deuyne syȝt
renneþ to-forne {and} seeþ alle fut{ur}es {and} clepeþ hem aȝein 5184
{and} reto{ur}niþ hem to þe p{re}sence of
hys p{ro}pre knowynge. [[pg 178]]
ne he ne entrechaungeþ nat [so] as þou wenest þe
stoundes of forknowyng [as] now þis now þat. but he
ay dwellynge comiþ byforn {and} enbraceþ at o strook 5188
alle þi mutac{i}ou{n}s.